Friday Prayers - - Conditions, essential parts and Sunnahs of Jumu’ah khutbahs

Can you explain to us theessential parts, obligations and Sunnahsof
the Jumu'ah khutbah?.
Praise be to Allaah.
Firstly:
The fuqaha' of the four madhhabs are agreed that the khutbah is a
condition of the Friday prayer being valid, and it is part of the
remembrance of Allaah that Allaah has enjoined in His words
(interpretation of the meaning):
"O you who believe (Muslims)! When the call is proclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing)"
[al-Jumu'ah 62:9].
The Prophet (blessings and peace of Allaah be upon him) persisted in
doing this; in fact it is narrated from some of the Companions that
the khutbah is a replacement for two rak'ahs of Zuhr prayer. All of
that indicates that the khutbah is an essential condition for the
Friday prayer being valid.
Ibn Qudaamah (may Allaah have mercy on him) said:
To sum up, the khutbah is a condition of Jumu'ah, and it is not valid
without it, as was stated by 'Ata', al-Nakha'i, Qataadah, al-Thawri,
al-Shaafa'i, Ishaaq, Abu Thawr and ashaab al-ra'i. And we do not know
of anyone who disagreed with thatexcept al-Hasan. End quote.
Al-Mughni (2/74)
Secondly:
Conditions of the Friday khutbah
The fuqaha' are also agreed on two of the conditions of the Friday khutbah:
1. That it should be done after the beginning of the time for Friday prayer.
2. That it should be done before the prayer and not after.
Al-Khateebal-Sharbeeni said: according to consensus, except for those
who held odd opinions. Mughni al-Muhtaaj, 1/549. There should not be a
lengthy interval between the two, ratherthe prayer should come
immediately after the khutbah. Ibn Qudaamah (may Allaah have mercy on
him) said: It is essential that the prayer come immediately after the
khutbah. End quote. Al-Mughni, 2/79.
The scholars differed concerning other conditions. We will mention
briefly that which we believe is mostlikely to be conditions after
having studied the evidence of all opinions:
3. The intention (niyyah). That is because the Prophet (blessings
and peace of Allaah be upon him) said: "Actions are but by
intentions." Agreed upon. So it is stipulated that the khateeb should
have theintention of presenting a khutbah that is acceptable and valid
for Friday prayer. This is the view of the Hanbalis andsome of the
Shaafa'is.
4. It should be spoken out loud. It is not acceptable for the
khateeb to give a khutbah silently, because the aims of the khutbah
cannot be achieved unless it is given out loud. This is the view of
the majority of scholars, apart from the Hanafis.
Some of the scholars have stipulated that a specific number of people
must attend the Friday khutbah, and some of them stipulated that the
khutbah should be in Arabic, but we have explained previously on our
website that these two conditions are not valid. See the answer to
question no. 7718 and 112041 .
Thirdly:
Essential part of the Friday khutbah
The correct scholarly view is that the only essential part of the
Friday khutbah is the minimum to which the word khutbah may be applied
according to custom. This is the view of Ibn Hazm. Al-Muhalla, 5/97,
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is not sufficient in the khutbah to discourage people from being
attached to worldly matters and to remind them of death, rather it is
essential to give what may be called a khutbah according to custom,
and that cannot be achieved by means of anabbreviated speech that
fails to fulfil the purpose.End quote.
Al-Ikhtiyaaraat, p. 79
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said:
The fuqaha's stipulation of the four essential parts in each of the
two khutbahs is subject to further discussion. If the speaker does in
each of the two khutbahs that which fulfils the purposeof the khutbah,
which is exhortation that moves the heart, then he has done the
khutbah. But undoubtedly praise of Allaah, blessings upon the
Messenger of Allaah (blessings and peace of Allaah be upon him) and
recitation of some Qur'aan are all things which complete and adorn the
khutbah. End quote.
Al-Fataawa al-Sa'diyyah, p. 193
The khateeb should be pure and free of impurities both minor and
major, and he should wear his best clothes, greet the peoplewith
salaam and deliver the khutbah from the minbar. He should turn to face
the people and he should be sincere in exhorting and reminding the
people in clear and eloquent words. He should keep the khutbah short
and not make it lengthy, and he should make it into two khutbahs.
There are differences of opinion with regard to many of these minor
issues, the details of which are discussed elsewhere. But here we have
limited it to an overall discussion of thatwhich all the Muslims need
to know.
However we should point out here the importance of paying attention to
the people'ssituation with regard to what the khutbah should contain.
The khateeb should give them what they need and not talk to them about
things that they cannot understand or that they do not need to know of
religious issues.
Moreover he should not differ from what people are used to in their
khutbahs of remembrance of Allaah, supplication or other things that
are mustahabb in the khutbah, and for which there is no evidence
thatthey are essential in the khutbah. It is sufficient for there to
be evidence that they are mustahabbor even allowed for him to do them.
And he should pay attention to the people's situation and needs.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said, after
discussing what the Hanbali fuqaha' regard as essential in the Friday
khutbah:
Some of the scholars said that the basic condition of the khutbah is
that it should contain exhortation thatsoftens the hearts and is
beneficial to the people present, and that praising Allaah, sending
blessings upon the Prophet (blessings and peace of Allaah be upon him)
and reciting a verseare all part of perfecting the khutbah.
But this opinion, although it carries some weight, need not be
followed if the people ofthis city follow the first view which the
author mentioned above, because if he omits these conditions which the
author has mentioned, the people will become confused and everyone
will leave Jumu'ah feeling that he has not prayed Jumu'ah, but if you
fulfil these conditions you will not be doing anything haraam.
Paying attention to the people with regard to any matter that is not
haraam is the way of sharee'ah. The Prophet (blessings and peace of
Allaah be upon him) paid attention to his Companions with regardto
fasting and not fasting in Ramadan when travelling, and he paid
attention to them with regard to the rebuilding of the Ka'bah,when he
said to 'Aa'ishah: "Were it not that your people are still new in
Islam, I would have demolished the Ka'bah and rebuilt it on the
foundations of Ibraaheem." [Agreed upon] This principle is well known
in sharee'ah.
But if you go along with them with regard to something that is haraam,
this is called compromise and it is notpermissible. Allaah says
(interpretation of the meaning): "They wish that you should compromise
(in religion out of courtesy) with them, so they (too) would
compromise with you" [al-Qalam 68:9].
End quote from al-Sharh al-Mumti', 5/56
And Allaah knows best.

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Friday Prayers - - Is there a Sunnah prayerbefore and after Jumu’ah?

When I go to the mosque on Friday the athaan is pronounced, then
everyone prays 2 or4 rakaat.Then the athan is again pronounced
andimmediately after it iqamah .Having prayed 2Jum'ah rakaat people
pray again 2 or 4 rakaat.Besides,the imaam when supplicating raises
hands then wipes his face and everyone follows him .
Is it bid'ah? If so,what should I do(just look at others?)
Praise be to Allaah.
The Messenger of Allaah (peace and blessings of Allaah be upon him)
used to come out of his house on the day of Jumu'ah (Friday) and climb
up on his minbar. Then the muezzin wouldgive the Adhaan, and when he
finished, the Prophet (peace and blessings of Allaah be upon him)
would start his khutbah. If there were any Sunnah prayerto be done
before Jumu'ah, he (peace and blessings of Allaah be upon him) would
have told them about it and directed them to do it after the Adhaan,
and hewould have done it himself. At the time of the Prophet (peace
and blessings of Allaah be upon him) there was nothing apart from the
Adhaan just before the khutbah.
Hence the majority of the imaams agreed that there is no sunnah to be
done at a specific time before Jumu'ah with a specific number of
rak'ahs, because that would have been reported from the wordsor
actions of the Prophet(peace and blessings of Allaah be upon him),
andnothing of that nature has been reported from him. This is the
madhhabof Maalik, al-Shaafa'i and most of his companions, and is the
well known view in the madhhab of Ahmad.
Al-'Iraaqi said:
"I have not seen anything to indicate thatthe three imaams recommended
praying Sunnah before it [Jumu'ah]."
The muhaddith al-Albaani commented:
For that reason this so-called Sunnah is not mentioned in Kitaab
al-Umm by Imaam al-Shaafa'i, or in al-Masaa'il by Imaam Ahmad, or by
any of the other early imaams, as far as I know.
Hence I say:
Those who pray this Sunnah are not following the Messengeror imitating
any of the imaams; on the contrary,they are imitating the later
scholars who are like them in that they are also imitators [of earlier
scholars] rather than mujtahideen [scholars who investigate and form
their own rulings]. I am amazed to see an imitator imitating another
imitator.
(See al-Qawl al-Mubeen, 60, 374).
Moreover, between the first call of Jumu'ah prayer and the second
call, there should be sufficient time for people to get ready to pray,
not just the time it takes to pray two rak'ahs or thereabouts, as is
done in some countries and some mosques.
With regard to making du'aa' together in one voice behind the imaam
after the prayer, Shaykh Ibn 'Uthaymeen answered this question in
al-Fataawaa, p. 368, where he said:
"This is one of the bid'ahs which was not reported from the Prophet or
from his companions. What is prescribed in Islam is for people to
remember Allaah Alone after the prayer, in accordance with the
teachings of the Messenger of Allaah, and this should be done aloud,
as reported in Saheeh al-Bukhaari fromIbn 'Abbaas (may Allaah be
pleased with them both), who said: "Peopleused to raise their voicesin
Dhikr [remembrance of Allaah] after finishing the prescribed prayer at
the time of the Prophet (peace and blessings of Allaah be upon him)."
With regard to the prayer after Jumu'ah, Ibn al-Qayyim said in al-Zaad (1/440):
When the Prophet (peace and blessings of Allaah be upon him) had
prayed Jumu'ah, he would enter his house and pray two Rak'ahs of
Sunnah, and he commanded those who had prayed it to pray four rak'ahs
afterwards. Our shaykh, Abu'l-'Abbaas Ibn Taymiyah said: if he prayed
in the mosque, he would pray four, and if he prayed at home, he would
pray two. I say: this is what is indicated by many ahaadeeth.
AbuDawood reported in his Sunan (1130) from Ibn 'Umar that when he
prayed in the mosque, he prayed four and when he prayed at home, he
prayed two.
With regard to wiping the face after making du'aa', this is not
reported in any saheeh hadeeth; indeed, some of the scholars stated
that it is bid'ah. See Mu'jam al-Bida' (p. 227).
Do not do that which is bid'ah and do not take part in it; advise and
enjoin people to follow the Sunnah; remind them and tell them about
the Islamic ruling. We ask Allaah to guide us all to the Straight
Path; may Allaah bless our Prophet Muhammad.

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Is it prescribed for the khateeb to say “Aqoolu qawli haadha wa astaghfir-Allaah (I say these words of mine andI ask Allah for forgiveness)?

At the end of the Friday khutbah the khateeb says, "Aqoolu qawli
haadha wa astaghfir-Allaah (I say these words of mine and I ask Allah
for forgiveness). Is there any basis for this in Islam? Is there
anything wrong with that? We prayed in one of the mosques and at the
end of the khutbah the khateeb said, "I say these words of mine andI
ask Allah for forgiveness for me and you and for all the Muslims."
When the prayer was over, one of the congregation of the mosque
objected to that and said: "This is an innovation that is said inthe
khutbah." Then he said: "It is not only your words, you quoted
Qur'aanic verses and hadeeths, and the wordsof the Salaf, so how could
you say that these are your words?".
Praise be to Allaah.
There is nothing wrong with the khateeb saying at the end of his
speech, "Aqoolu haadha wa astaghfir-Allaah (I say this and I ask Allah
for forgiveness)" or "Aqooluqawli haadha wa astaghfir-Allaah (I say
these words of mine andI ask Allah for forgiveness)", whether this is
the first or second Friday khutbah or any other kind of speech. These
are words that arenarrated from the Prophet (blessings and peace of
Allah be upon him) and from the khateebs among his Companions (may
Allah be pleased with them).
Ibn Hibbaan (3828) narrated from Ibn 'Umar (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) gave
a speech on the day of the conquest of Makkah. He praised and
glorified Allah then he said: "To proceed: O people, Allah has taken
away from you the pridein ancestry of Jaahiliyyah. O people, people
are of two types, the righteous and pious one who is dear to his Lord
and the wretched evildoer who is worthless before his Lord." Then he
recited the verse (interpretationof the meaning): "O mankind! We have
created you from a male and a female, and made you into nations and
tribes, that you may know one another. Verily, the most honourable of
you with Allaah is that (believer) who has At-Taqwa [i.e. he is one of
the Muttaqoon (the pious. See V.2:2)]. Verily, Allaah is All-Knowing,
All-Aware" [al-Hujuraat 49:13]. Then he said: "Aqoolu haadha wa
astaghfir-Allaah (I say this and I ask Allah for forgiveness)."
This hadeeth was classedas saheeh by Shu'ayb al-Arna'oot in his
Tahqeeq, and by al-Albaani in al-Silsilah al-Saheehah, 2803. The
biographers narrated that Thaabit ibn Qays ibnShammaas, the khateeb of
the Ansaar (may Allah be pleased with him) said it in the presence
ofthe Prophet (blessings and peace of Allah be upon him). Ibn Ishaaq
said in the report of the delegation of Banu Tameem and their boasting
in front of the Prophet (blessings and peace of Allah upon him): The
Messenger of Allah (blessings and peace of Allah upon him)said to
Thaabit ibn Qays ibn al-Shammaas, the brother of Banu al-Haarith ibn
al-Khazraj:Get up and answer the man's speech. Thaabit got up and
said: Praise be to Allah Who created the heavens and the earth and
established Hisrule therein, and His knowledge encompassesHis Throne;
nothing exists but by His bounty. By His power He made uskings and
chose the bestof His creation as a Messenger, who is the most
honourable in lineage, the most sincerein speech, and the noblest in
ancestry, and sent down to him His Book and entrusted him (to guide)
His creation. He was Allah's choice from among the worlds. Then He
summoned mento believe in him, and the emigrants (Muhaajireen) from
his people and his kinsmen believed in Allah's Messenger; the most
honourable of men in lineage, the highest in dignity, and the best in
deeds. The first of creation to answer and respond to Allah when the
Messenger called them were ourselves. Weare Allah's helpers and the
assistants of His Messenger, and we will fight men until they believe
in Allah. He who believes in Allah and His Messenger has protectedhis
life and property from us; and he who disbelieves we will fight for
the sake of Allah unceasingly and killing him will be a small matter
to us. These are my words and I seek Allah's forgiveness for myself
and the believers,both men and women. Peace be upon you.
End quote from al-Seerah al-Nabawiyyahby Ibn Hishaam, 2/562; al-Seerah
by Ibn Katheer, 4/79.
These words were also narrated from Abu Bakr, 'Umar and 'Ali (may
Allahbe pleased with them) intheir khutbahs, and some contemporary
scholars use them in their khutbahs such as Shaykh Ibn 'Uthaymeen (may
Allah have mercy on him).
As for the objection to the khateeb mentioning things that are not his
own words, such as verses, hadeeths and reports, this objection is not
valid, because what these words refer to is everything that the
khateeb said in his khutbah, even the verses, hadeeths and reports
that the khateeb quoted.
The point is that saying these words is permissible and there is
nothing wrong with it, and there is no justification for objecting to
it.
We ask Allah to help us to understand His religion properly.
And Allah knows best.

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Mullah Nasruddin stories

More useful
One day Mullah Nasruddin entered his favourite teahouse and said
"The moon is more usefulthan the sun".
An old man asked "Why Mullah?"
Nasruddin replied "We need the light more during the night than during the day."
Promises kept
A friend asked the Mullah"How old are you?"
"Forty" replied the Mullah.
The friend said "But you said the same thing two years ago!"
"Yes," replied the Mullah, "I always stand by what I have said".
When you face things alone
"You may have lost your donkey, Nasruddin, but you don't have to
grieve over it more than you didabout the loss of your first wife."
"Ah, but if you remember, when I lost my wife, all you villagers said:
"We'll find you someone else. So far, nobody has offered to replace my
donkey."